[Intro to Ganhwa Seon] 16. Gongan, Gochik and the Middle Way

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Chapter 4. The Ways to Investigate Hwadu in Everyday Life

2. Gongan (公案 public case; J. koan),
Gochik (古則 old standards)
and the Middle Way

What is Gongan or Gochik

Hwadu is also called as “gongan (公案)”
or “gochik (古則)”.
Gongan means absolute norms and
standards like official documents of government offices. In other words, it
means that practitioners should observe gongan
as absolute and universal norms. Gong
(公)
of gongan also transcends the
concepts of public and private. So it is universal norms which can be applied
to everyone regardless of time and space. In line with this, gochik refers to universally appropriate
standards which also go beyond when and where. Go (古 old or
ancient) is used to highlight it is right,
universal and fair rather than just old. It also includes irreversible
standards set by enlightened Seon masters of ancient times. Hwadu transcends
ordinary words. In addition, gongan,
hwadu and gochik are fair so there is
not even a single space for judgmental thinking or prejudices. Seon practice
according to these three guidelines can lead practitioners to enlightenment. Hwadu
is bestowed by Seon masters upon their disciples. The Platform Sutra of the Sixth Patriarch or records of Seon
masters show that most of practitioners trained through Seon encounter
dialogues with masters attain enlightenment immediately. However, if a
practitioner fails to be enlightened, a life-or-death practice begins with the
teachings of Seon masters as hwadu. Seon master Gobong said undertaking hwadu without
immediately attaining enlightenment upon given hwadu is what ssukmaek, (a Korean word which describes
someone who cannot even distinguish between beans and barley), does. In other
words, it is unwise to try hard to eliminate afflictions and delusions for
enlightenment because we are originally Buddha and complete as enlightened
beings here and now. Seon master Unmun also highlighted that it is like leaving
a scar on perfect skin. Even so, however, we should question hwadu deeply and
keep on our practice because it is very difficult to be enlightened as soon as
hwadu is given. We need to reach the point where we can attain enlightenment immediately
by dedicating ourselves to Seon meditation. Investigating hwadu should not be
based on ordinary thinking. Superficial knowledge is not allowed in Seon
practice. With this reason, “In order to enter this gate (入此門來),
do not give rise to thinking (莫存知解)”
can be easily found on one-pillar gates or columns of Buddhist temples in Korea.
Trying to judge and understand hwadu based on conceptual thought is what
practitioners should refrain from the most in the community of Seon.

Investigating
Hwadu and the Middle Way

Ganhwa Seon, though it was devised in the
Song Dynasty, is basically about correctly understanding the Middle Way and
dependent origination of the Buddha. The Middle Way refers to the state of not
being attached to the literal middle point itself as well as two conflicting
extremes. The principle of the Middle Way cannot be illustrated with words,
however, is just called the Middle Way nominally. Hwadu of Ganhwa Seon is
closely linked to the structure of the Middle Way. Words and thoughts are cut
off in the realm of hwadu. Investigating hwadu is about experiencing the truth
which the Buddha awakened to through a conundrum-like question without ordinary
words or thoughts. Here is a good example that shows similarity between hwadu
and the Middle Way.

When asked whether a dog has Buddha-nature
or not, Seon master Zhaozhou answered “No (無)”.
In this case, understanding “No” as “Yes”, “No”, “Yes and no” or “Neither yes
or no” is all wrong. The four alternatives (四句)
include all forms of thoughts, however, they cannot take us to the truth. What Buddhism
emphasizes is going beyond the four alternatives and correctly understanding
the Middle Way. The process of undertaking hwadu does not allow any forms of
thoughts and judgment. You simply experience it. The only way to know whether the
water is hot or cold is by drinking it. Likewise, Seon meditation is about
actually experiencing the realm of truth through hwadu. All the thoughts are
completely severed on the path toward experiencing the truth as they are for
the Middle Way.

An anecdote from The Platform Sutra of the Sixth Patriarch describes the similarity between
hwadu investigation and the Middle Way. The Sixth Patriarch Huineng became the
bearer of the transmission from the fifth patriarch Hongren. One late night, he
sneaked out of his monastery, worrying about potential harm against him because
he was just a very young practitioner and not from the most leading and
influential group of disciples. Sensing this, many pursued Huineng to take the
robe and alms bowls bestowed upon him as symbols of the Dharma seal of enlightenment
away from him. A monk named Huiming managed to hike a steep mountain and almost
got close to master Huineng. Throwing away the robe and bowls, Seon master
Huineng said, “This robe symbolizes truth, therefore, cannot be fought over.
Just take it with you.” As Huiming came up and tried to hold it, however, the
robe did not move at all. Shivering out of fear Huiming said, “I came here for
Dharma, not for the robe. Please show me the truth.” Seon master Huineng said, “Where
is your true nature when you do not think of good or evil?” Upon hearing this,
Huiming immediately attained enlightenment. Trying to take the robe away from
the master is evil and asking him to show Dharma is goodwill. However, master
Huineng told Huiming not to think of good or evil, showing the wisdom of the Middle
Way where all thoughts are cut off. In other words, what master Huineng said is
hwadu. As such, both the Middle Way and hwadu investigation are based on the
shared fundamentals. Questioning hwadu clearly illustrates the practice of the Middle
Way which the Buddha emphasized.

3. Three Essentials
for Investigation of Hwadu

What Does It
Mean to Investigate Hwadu?

The process of arousing great doubt and
immersing oneself into hwadu is called “hwadu chamgu (參究)”. Cham means engaging in or entering (參)
and gu means ultimately reaching the
truth (究).
So chamgu means thoroughly and
desperately delving into hwadu. In other words, practitioners should immerse
themselves into hwadu with full concentration instead of theoretically analyzing
it as an object. All in all, chamgu
is about causing great doubt on hwadu, concentrating on it and becoming one
with it. Another expression to describe questioning hwadu is “raising or
lifting up (擧)” hwadu, meaning raising hwadu in
one’s mind figuratively. In addition, the verb “study” is also used to mean
cultivating one’s mind through study on hwadu. Finally, to “create (in one’s
mind)” is employed to illustrate the process of completely digesting hwadu as
one’s own.

There are the three essentials (三要)
for successful investigation of hwadu without delusions. The three essentials
put forward by the eminent Seon master Gaofeng Yuanmiao (高峰原妙
1238-1295) of the Yuan Dynasty had significant influence on Ganhwa Seon
practice. The Essentials of Seon (禪要),
which includes the three essentials, is taught at Korean monastic colleges as
part of the required curriculum, playing a pivotal role in Seon practice of
Korea. As a matter of fact, it is safe to say that the focal point of The Essentials of Seon lies in the three
essentials. Then, what are the three essentials for smooth and pure
investigation of hwadu? They are great faith (大信心),
great resolution (大憤心) and great doubt (大疑心).
The three essentials are like a tripod, so even a single element should not be missing.

Great Faith (大信心)

Great faith is to firmly believe that we
are originally Buddha. It is about great optimism. It is also unshakable belief
that we have Buddha-nature within and already Buddha as we are. Ven.
Seongcheol, one of the eminent Seon masters of Korea, also highlighted that we
have all kinds of everlasting truth in our mind as follows:

“Let us see the
true nature of ourselves. The truth we seek is already within our mind. Seeking
the truth outwardly is like looking for water out of sea. There is no end of
our true nature. Those who don’t know the true nature of themselves worry about
the end of the world and wander around out of fear. The true nature of a
seemingly ragged and malnourished person is dignified and noble. Feeling pity
for someone based on looks is one of the worst insults. All beings deserve
respect as they are.”

Ganhwa Seon originates from the faith of
“we are originally Buddha”. Our true nature is clearly confirmed here and now
because we are inherently Buddha in the first place instead of changing
ourselves from sentient beings to Buddha. To this end, the solid belief should
be held. Even though we are suffering from agonizing pain caused by temporal
delusions and misguided judgment, we all are Buddha originally. The original
Buddha within is the true master of our mind. The one we have missed for so
long is in our mind, not waiting for us outwardly. The master is always looking
after us and sympathizing with us in our pain with graceful smile of Buddha.
Steadfast faith should be put in this truth. There are two more kinds of faith
in Ganhwa Seon. One is firmly believing and learning from Seon masters who
clearly confirm the truth that we are originally Buddha. The other is having
confident belief in the truth that hwadu is a means of the Buddha and
Patriarchs to just show us our true nature and original Buddha-nature in the
form of words and we can be enlightened by shattering hwadu and thereby seeing
our true nature. Unshakable faith should be placed, instead of a halfhearted
one. We should be reminded that Ganhwa Seon practice can progress according to
how solid our faith is.

Great Resolution
(大憤心)

Great resolution is the feeling of
frustration over and pity for ourselves because we end up being fooled in the
realm of sentient beings, while not seeing the truth that we are originally
Buddha which Patriarchs have kindly taught us. Let us think about our everyday
lives. We are sweet and kind as long as we feel comfortable, however, we can
easily see ourselves mired into the trap of greed without noticing it. We
regret our wrongdoings for a while but fall victim to greed, anger, jealousy
and momentary pleasure when exposed to worldly seduction. Sometimes blinded by
short-term profits, we hate and fight against others. We try to have more than
others and are prone to be stressed out and get angry when something goes
against our will. It is all because we see others as objects of our own desire.
So we become disappointed, betrayed and jealous, if others don’t follow our
intention. In some cases, we are divisive and criticize those who have
different opinions without thoughtful consideration. Then, a careless word
hurts the feelings of others deeply. We, too, live with scars that others left
to us. This is what is actually happening in the realm of sentient beings.

Now, we need to renew our mindset and have
great resolution in ourselves suffering from the vicious cycle of sentient
beings by clearly seeing Buddha-nature within, building on the teachings of
Seon. The Buddha and Patriarchs attained enlightenment and rooted out all
sources of pain and afflictions. But why do we have to live everyday haunted by
anxiety, feel unease and unhappy and fail to be enlightened, even though we are
originally Buddha? Why can’t we realize the simple truth of our nature? By
asking these questions to ourselves, we need to make and develop great
resolution. The steadfast commitment to attaining equanimity and peaceful mind
which we originally have should be stronger, so that we can sever the vicious
cycle of desire, ignorance and anger. Investigating hwadu with great resolution
solidifies our inner capability for enlightenment.

Great Doubt (大疑心)

Great doubt in Ganhwa Seon refers to
thorough doubt which doesn’t allow even a tiny gap. With great doubt, we can
continue to fully concentrate on hwadu, while not being swayed by any external
stimuli. As highlighted repeatedly, hwadu is words but not words with all the
paths of words and thoughts cut off and thoughts before thoughts arise. It
cannot be comprehended through any reasonable and logical ways of thinking. As
soon as a thought comes to our mind, we end up being on a wrong direction. At
the very moment when a word is spoken, attachment comes along. In the face of hwadu,
even a subtle connection with thoughts is cut off with no trace left behind.
The existence or nonexistence of hwadu cannot enlighten us at all. It cannot be
caught or released. With this in mind, practitioners have to completely devote
themselves to investigating hwadu. This is great, somewhat desperate even,
doubt on hwadu. With great doubt, our mind is solely focused on hwadu. Great doubt
doesn’t imply there is “small doubt” when it comes to hwadu questioning. When undertaking
hwadu, we should not allow even subtle traces of thoughts. Therefore, it is
thorough and great doubt. According to how committed, seamless and eager to
shatter hwadu we are, the influence of great doubt in our mind is exerted. If
hwadu is shattered as a consequence of great doubt and encounter with truth, we
are reborn as an enlightened being of true nature, while previous sentient
beings are gone. Seon masters attain enlightenment when great truth becomes
vivid. In that decisive moment, breakthroughs of hwadu ultimately come along.
We cannot completely immerse ourselves into hwadu investigation if one out of
the three essentials, namely, great faith, great resolution and great doubt, is
missing. When having steadfast faith in the truth that we are originally
Buddha, great resolution for our true nature and thorough doubt on hwadu, our
mind is wholeheartedly dedicated to attaining enlightenment by questioning
hwadu deeply. The three essentials should be repeatedly reminded whether in
daily lives or even when we concentrate on hwadu. By doing so, we can gain a
momentum to truly understand hwadu and the truth it intends to teach us and be
in perfect unison with it, finally laying the groundwork for attaining wisdom.

* Please note that this writing is an excerpt from the book, "Introduction to Ganhwa Seon" published by the Bureau of Dharma Propagation and it is contained in the winter 2016 edition of the Lotus Lantern magazine under Buddhist Culture Section on page 14~20.